20150202《靜思妙蓮華》當得作佛如來應供(第492集)
（法華經•譬喻品第三）
⊙「法入心中信願行，信心深植志堅定，默契真如微妙法，得佛法分轉法輪。」
⊙「舍利弗！汝於未來世，過無量無邊不可思議劫，供養若干千萬億佛，奉持正法，具足菩薩所行之道。」《法華經 譬喻品第三》
⊙「當得作佛，號曰華光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。」《法華經 譬喻品第三》
⊙佛陀稱舍利弗於未來世既經迴小向大，決趨大乘，將來必當作佛，故此時即為授記也。號曰華光如來。
⊙如來者，真如也。謂乘真如之道，從因來果而成正覺之故，名為如來。
⊙應供：福田清淨，應受物供，故名應供。
【證嚴上人開示】
「法入心中信願行，信心深植志堅定，默契真如微妙法，得佛法分轉法輪。」
法入心中信願行
信心深植志堅定
默契真如微妙法
得佛法分轉法輪
各位，學佛、聞法，我們要常常用心自己省思：法，到底有沒有入心？法入心，我們的「信」有建立嗎？建立了堅固的信心，我們有發心、立願了嗎？若是有立願，是不是有身體力行呢？這是很重要。學法，總是法若不入心，我們到底在學什麼呢？所以我們必定法要入心。
「信」是很重要，信心要深植。真正信根，我們若沒有落土、伸根，這棵菩提樹不會長大；即使長大了，根若沒有伸出去，也很擔心，擔心風來樹就倒。所以，信根是很重要。
信心深植，我們的志願就能很堅定，不會受到外面種種的境界，來誘惑我們，這是因為我們的心，已經「默契真如」，真如微妙的法，我們終於瞭解了，這麼微妙的法，我們相信。所以，我們若相信，就能夠「得佛法分轉法輪」。
「得佛法分」，佛陀那甚深微妙的道理，真正入心。不論是處世、出世，我們在人間，如何來看人間事、物、道理？一切的事，有事的理，一切的物，有物的道理，或者是人的心理等等。有這個智慧，瞭解這個很微妙，有形、無形的事情，全都能夠瞭解，這叫做「得佛法分」。這種覺悟的道理已能入心，能夠道理入心，就開始將來能夠轉法輪。只要我們好的方法，我們瞭解的道理，能夠和別人分享，這都能夠叫做「轉法輪」。學法必定要深入我們的心來，前次說的(經)文：
「舍利弗！汝於未來世，過無量無邊不可思議劫，供養若干千萬億佛，奉持正法，具足菩薩所行之道。」這是前段的(經)文。
舍利弗
汝於未來世
過無量無邊
不可思議劫
供養若干千萬億佛
奉持正法
具足菩薩所行之道
《法華經 譬喻品第三》
舍利弗既然安心了，也開始法接受了，所以佛陀開始，向舍利弗傳承的信心，開始接近舍利弗，所以說：「汝於未來世，過無量無邊」，但是時間很長，要用耐心，這個法，法脈相傳，但是要有耐心。
「供養若干千萬億佛」。「若干」就是沒限量；「千萬億」數字很多，人人本具佛性。我們若能夠向人生，全都這樣時時感恩心、時時尊重心、時時為眾生服務，真誠的愛，人人無不都是佛，要結很多很多的眾生緣這樣來「奉持正法」。具足菩薩所行的道理。
我們現在面對的每一個人，無不都是我們開始要供養的（未來佛），無示都是我們現在，將這個正法的法輪，要轉入人人的心輪去，這就是我們立即、立刻，全都能做的事情。這種的行，不困難吧！與眾生結好緣，為眾生而付出，這在我們現在都做得到的，這樣也是叫做修行。
再接下來的這段(經)文，就這樣說：「當得作佛，號曰華光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。」
當得作佛
號曰華光如來
應供、正遍知、
明行足、善逝、
世間解、無上士、
調御丈夫、
天人師、
佛、世尊
《法華經 譬喻品第三》
將來舍利弗，若成佛，過無量億劫的時間，很長久的時間，與眾生的緣結得很圓滿，那時候他就能夠成佛，成佛，他的號叫做「華光如來」。華光如來，成佛，同樣是十號具足。
佛陀稱舍利弗
於未來世
既經迴小向大
決趨大乘
將來必當作佛
故此時即為授記也
號曰華光如來
過去的舍利弗，就是偏空，所以法尚未很圓滿，所以叫做小乘法。現在開始，舍利弗已經迴小向大，心已經決定了向大乘走，所以未來一定能夠成佛。這個時候向舍利弗授記，並且連他未來成佛的號，也說出來，叫做「華光如來」。
「如來」就是真如，乘真如理而來，這叫做如來。我們人人本具真如的佛性，所以人人都具足，真如之理若能夠入我們的心，在我們的心又再起行，對人間眾生，將這個如來的道理，如來就是真如，就是真理，將這個人人本具佛性，與宇宙天體合一，一切的道理都清楚，從這樣再起點，回歸娑婆，這都叫做如來。就是真如的道理，就是「乘真如之道，從因來果而成正覺」。
如來者：
真如也
謂乘真如之道
從因來果
而成正覺之故
名為如來
「因」，就是我們的內心真如的本性。一路這樣過來，就要修行，這樣才能夠圓滿成果，那就是成佛，「成正覺」；真正的如來，就是要從因到果，這才能夠正覺。
雖然因，佛的因──種子，就是人人本具的真如。一直要到果的過程，要看我們人，是無明輕或重，我們造業輕或重。我們若是造業輕、無明少，時間就會較短，同樣還是要立那分信願行。信、願、行，生生世世累積起來，這樣那個時間就較短。
而若是煩惱重、造業多，反反覆覆。聞法，聽進去，漏失掉，重新再聽，發心立願，外面的境界一影響，我們又退失道心，開始又再無明來，開始又再造業，重重複複，這樣時間就會還很長。所以，要從因到果這一段，這段的時間，要看我們人人，是不是入心之後，道心堅固，信、願、行，開始這樣精進，這要看人人。
所以成佛有前後，雖然開始同時發心修行，但是成佛有前、有後。大家曾聽過了，釋迦佛與彌勒菩薩，他們同時修行，現在釋迦佛已經成佛在人間了，彌勒菩薩還很長久的時間。無非是釋迦佛他的眾生緣圓滿，所以提前成佛。
我們就能瞭解，修行這個因──原來真如的本性，既然啟發起來，我們必定要入人群中去，與人群結好緣，拔人生的苦難，教化真理，讓人人將內心的煩惱去除，將人人本具真如佛性、智慧，展現出來。這叫做心靈的財富，用之不盡；這是智慧，能夠解開世間的煩惱，能夠幫助人人脫離人間的苦難。這就是結眾生緣，這就是「真如」。
接下來，「應供」。「應供」就是福田，清淨的福田，應該受物供養，叫做「應供」。
應供：
福田清淨
應受物供
故名應供
其實佛陀在世時，他為了要帶動僧團，去除貢高驕傲、生活，過去的習氣，所以佛陀領導大眾，要去托缽、化緣，無非就是要降伏人人，心中的煩惱。
在佛的僧團中，四姓階級全都有，有貴族、有賤族，也有其他的宗教，婆羅門教梵志等等，來皈依佛法，四姓階級全都有。若能夠大家共同，降伏過去偏私的修行，或者是將過去是賤族的自卑感，全都去除；對貴族降伏享受、貢高、驕傲，對其他的宗教，就是降伏掉他過去的邪思、邪見；對賤民，他們以前叫做奴隸，名稱賤民，像這樣的人的自卑，也將它去除。
慈悲等觀，培養人人的慈悲心，僧團之中人人平等、人人的心都要清淨，沒有自卑、沒有邪見、沒有疑慢、沒有貢高、懷疑的心態。這樣這個心完全清淨，這片的福田，人人的心中就是一片田。修行，將我們每一畝田，每一個人的心田，好好耕耘好，沒有雜草、沒有亂石。田若能耕得好，眾生每一粒的種子落這個地，就有所收穫，所以叫做「福田僧」。在這幾十年間，佛陀就是一直帶著大家，入人群中去化緣。要化緣的人，心要清淨，這叫做「福田僧」。
有修行的人，就是堪得起，能堪受人供養。來供養的人，看到出家人這樣的修行，心起了歡喜、起了信心，再從僧眾，或者是佛陀，親自向他們說法，這樣供養的人就有福，所以這樣叫做「福田僧」。大家要很清楚，要真正心清淨了，才叫做「福田僧」。我們的心若全都是雜草，都是雜念，與世俗人一樣，貪、瞋、癡、驕傲或者是懷疑，心沒有一個正確的方向，我們豈能稱為「福田僧」？所以大家要常常，提高我們修行的本分。
我們要入人群，或者是攝受人群，來到道場，這個道場有氣氛，道場有道氣，這個道氣在群眾中，僧團群眾讓人看了心生歡喜，信仰、受持，這樣也是在耕耘福田。叢林，也就是福田，讓人看了歡喜、起信心，懂得要修行，這讓人起了恭敬的心，以敬供養。
因為供養有三種：一種是物質的供養，一種是恭敬的供養，一種是行的供養。這三項供養，物質的供養，這是在佛陀在世，沿門化緣托缽，這是有形的物質。甚至在《法華經》，過去也有說過了，建塔、造廟，那就是要將佛法的形象留下來。這就是打算於未來，佛陀若不在世時，見像就起恭敬的心，所以這叫做「敬的供養」，入寺院就要起恭敬的心，也是敬的供養。
最重要就是「行供養」。行，就是法聽入心來，然後法在我們的行中，身行依照法的規則來接受，入人群去轉法輪，這叫做「行的供養」，讓佛法，正法常住人間。
修福田僧，這片的心地要很清淨，不為物欲將我們誘引過去。弘揚佛法，不是為了要接受人，物質的供養，也不只是要接受他們敬的供養，不只是這樣，最重要的，希望眾生行的供養，就是身體力行。心納入正法，正法在我們的心裡，又再輸送、輪轉給眾生；眾生的心輪轉，正法就在眾生的心，這樣佛法普遍在人間。
不只是說出家人在弘法，在家居士，正法入心，同樣是在度眾生。維摩詰居士不就是智慧很高，佛陀說一，他能夠知十；所以他對佛所說的道理，他接受來，能夠一而百、百而千，一直慧命增長。將這個道理，「一理通，萬理徹」，能夠了解，維摩詰居士讓人恭敬，是他對佛法透徹。
但是我們修行，出家不只是聽法瞭解，就貢高起來。不是，「應供」，就是這些心態──貢高、驕傲、貪、瞋、癡、慢、疑，完全都要很清淨，才堪得受人供養，這樣叫做「福田僧」；那就是「福田清淨，應受物供，故名應供」。
這個「物供」，剛才說過，就是為了要人人的心清淨，家家戶戶去化緣、托缽，在日常生活中，所以叫做物，去化這個物供生活，這樣叫做應供，應該受供養。應該受供養，就要心清淨，否則「三心未了」，什麼難消？(滴水難消)。是啊！所以我們要知道，我們三心：貪、瞋、癡，我們就要完全去除，才值得人家供養。
供養有三種，現在最重要的供養，在這個僧團之中，福田僧讓人家來到叢林裡面，心生恭敬，敬的供養，又再我們要用法，讓他對法能夠接受，讓他行的供養，這才是真正現在，所需要提倡的應供道場。所以大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Tathagatas are Worthy of Offerings (當得作佛如來應供)
Date: February.02. 2015
“By taking the Dharma to heart, we will have faith, vows and practice. With deeply rooted faith, our resolve will be firm. With an understanding of True Suchness, that subtle and wondrous Dharma, we realize our part in the Buddha-Dharma and can turn the Dharma-wheel.”
Everyone, when we learn the Buddha’s Way and listen to the Dharma, we must mindfully engage in self-reflection. Have we truly taken the Dharma to heart? If we have, did we establish our faith? If we have firmly established our faith, did we form aspirations and make vows? If we have made vows, did we actually put them into practice? This is very important. If we learn the Dharma but never take it to heart, what are we actually learning? So, we must take the Dharma to heart. Faith is very important. Our faith must be deeply rooted. If the root of our faith does not grow deeply and extensively, then the Bodhi-tree will not grow tall. Even if the tree does grow, if its roots do not extend outward, it will be very worrisome, because when the wind blows, the tree might topple. So, the Root of Faith is very important.
If our faith is deeply planted, and our resolve is unwavering, we will not be tempted by various external phenomena. That is because our minds have already gained “an understanding of True Suchness”. The subtle and wondrous Dharma of True Suchness is what we have finally realized. We believe in this subtle and wondrous Dharma. Since we believe in it, we can “realize our part in the Buddha-Dharma and can turn the Dharma-wheel.” If we “realize our part in the Buddha-Dharma,” the subtle and wondrous principles of the Buddha have truly penetrated our heart. Whether worldly teachings or world-transcending, they can show us how to view worldly matters, objects and principles. All matters have their truth; all objects have their principles. This also applies to the workings of people’s minds. With wisdom, we can understand the subtle and wondrous; we understand both tangible and intangible things. This is “realizing our part in the Buddha-Dharma”. The awakened principles are already in our minds; once the principles enter our hearts, in the future we can turn the Dharma-wheel.
When we share the helpful methods and principles we understand with other people, we are also “turning the Dharma-wheel.” When we learn the Dharma, we must take it deeply into our hearts.
The sutra passage we discussed previously states, “Sariputra, you, in a future lifetime, after a countless, boundless, inconceivable number of kalpas has passed, having made offerings to several trillion of Buddhas and upheld the Right Dharma, will fulfill all aspects of the Bodhisattva-path.”
This was the previous sutra passage. Sariputra had put his mind at ease and could accept the Dharma. Therefore, the Buddha felt confident in passing on the Dharma to Sariputra. The Buddha approached Sariputra and said, “You, in a future lifetime, after a countless, boundless [kalpas]”.
This will take a long time, so he must be patient. Transmitting this Dharma and Dharma-lineage takes patience. In “Having made offerings to several trillions of Buddhas,” “several” is used to mean there is no limit and “trillions” means that this is a very big number. We all intrinsically have Buddha-nature. If we can always be grateful towards everything in life, always respectful and always serving sentient beings out of genuine love, everything is a Buddha to us.We must form many connections with sentient beings.This is how we “uphold the Right Dharma” and fulfill all aspects of the Bodhisattva-path.
Everyone we now interact with is someone we should make offerings to and an opportunity for us to turn the Dharma-wheel to deliver the Right Dharma into everyone’s mind.This is something we can all do immediately.This kind of practice is not difficult.
Forming good connections with sentient beings and given for the sake of sentient beings are things we are able to do right now.
This is also how we engage in spiritual practice.
The next sutra passage states, “You shall become a Buddha by the name of Flower Light Tathagata,” “One Worthy of Offerings, One Who Is Completely Awakened. One Who Is Perfect in Wisdom and Action, the Well-Gone One, Knower of the World, Unsurpassed Guide, the Tamer, Teacher of Heavenly Beings and Humans, Buddha, the World-Honored One.”
Sariputra will attain Buddhahood in the future after passing through countless kalpas, such a very long time.He will form perfect karmic connections with all beings.At that time, he will attain Buddhahood.When he becomes a Buddha, his epithet will be “Flower Light Tathagata.
Flower Light Tathagata will be endowed with the ten epithets.In the past, Sariputra was biased toward emptiness.So, the Dharma he followed was not very perfect; this was the Small Vehicle Dharma.Now, Sariputra had begun to turn from the Small to the Great and was determined to move toward the Great Vehicle, so he will certainly attain Buddhahood.
At that time, the Buddha bestowed a prediction of Buddhahood on Sariputra and even told him what his epithet will be.He will be called “Flower Light Tathagata”.
Tathagata means [Thus Come One].One who comes on the vehicle of True Suchness is therefore called the “Thus Come One”.We all intrinsically have the Buddha-nature; we are all endowed with it.If we can take the principles of True Suchness to heart and then put them into practice, we will interact with sentient beings with the truths of the Tathagata.
A Tathagata [brings] True Suchness, true principles.When a Buddha unties His intrinsic Buddha-nature with all things in the universe, all true principles will be clear, and then He can return to the Saha World with that perspective.Then He will be the “Thus Come One,”
[one who realized] the principles of True Suchness.
So, “a Buddha walks the path of True Suchness, from cause to fruition, therefore, He attains perfect enlightenment”.
The “cause” is our intrinsic nature of True Suchness.Over this process, we must engage in spiritual practice; only then can we perfect our spiritual practice.That is how we attain Buddhahood, how we “attain prefect enlightenment”.
To realize the true state of the Tathagata, we must start with the cause and move to attainment; this is how to attain perfect enlightenment.Although the cause, the cause or seed for Buddhahood, is the True Suchness we all in tyrannically have, it has to go through a process to achieve fruition.This depends on whether our ignorance is mild or severe, whether our karma is mild or severe.
If we have mild karma and a little ignorance, this will not take very long.We must still have faith, vows and practice.If our faith, vows and practice are accumulated over many lifetimes, we can [attain Buddhahood] relatively quickly.But, if we repeatedly create serious afflictions and much karma, even when we listen to the Dharma, we will hear it, let it leak out and have to listen to it again.
If we form aspirations and vows, but allow external conditions to affect us, the we will lose our will to practice.In addition, when ignorance emerges again, we will create more karma.If this happens repeatedly, [attaining Buddhahood] will take a very long time.
So, the time it takes to go from cause to fruition depends on whether, after taking the Dharma into our hearts, we form firm spiritual aspirations and diligently advance with faith, vows and practice.This is different for each of us.So, we attain Buddhahood at different times.
Even if we form aspirations to engage in spiritual practice at the same time, we will attain Buddhahood at different times. You have all heard that Sakyamuni Buddha and Maitreya Bodhisattva engaged in spiritual practice at the same time. Now, at this time, Sakyamuni has already attained Buddhahood in the human realm, but Maitreya Bodhisattva still has to wait a very long time. This was because Sakyamuni perfected His karmic connections with sentient beings first. This is why He attained Buddhahood earlier.
We can understand what the cause behind spiritual practice is. When our intrinsic nature of True Suchness is awakened, we feel that we must go among people to create good karmic connections with people, relieve their suffering and teach them true principles. We help all people eliminate their afflictions and manifest their intrinsic Buddha-nature and wisdom. This is their spiritual wealth; it is inexhaustible. This is wisdom. When we help resolve people’s afflictions and help everyone be freed from suffering, we are creating connections with sentient beings. This is “True Suchness”. Next, we talk about “One Worthy of Offerings”.
“One Worthy of Offerings” is one who is a field of blessings. As a pure field of blessings, [a Buddha] deserves to receive material offerings. Thus, He is “One Worthy of Offerings”.
Actually, during the Buddha’s lifetime, in order to help the Sangha to eliminate the pride, arrogance and habitual tendencies from their lay lives, the Buddha led all of them to beg for alms and create karmic connections. He did this solely to tame their afflictions.
In the Buddha’s Sangha, there were people from all four castes. Some were once nobles, others were once servants. Some also came from other religions, such as the brahmacarins and so on. They all took refuge in the Buddha-Dharma. There were people from all four castes. He wanted everyone to move away from their old spiritual practices that only focused on themselves or eliminate the sense of inferiority they might have felt as a former servant. The former nobles had to tame their desire for pleasures and their arrogance. People from other religions had to tame their past improper thinking and views. For those of the lowest status, those who were considered slaves and were outcasts, they had to eliminate their feelings of inferiority.
By having impartial compassion, the Buddha nurtured our heart of compassion. Everyone in the Sangha was equal; they all had to purify their minds so they were free of inferiority, free of deviant thinking, free of doubts and arrogance and free of pride and suspicion. Then their minds would be completely pure. This is a field of blessings. In everyone’s mind, there is a field. By engaging in spiritual practice, we each make an effort to cultivate the field in our mind so it will be free of weeds and debris. If we cultivate the field very well, every seed that is sown in this field will yield a harvest. So, monastics are “Blessed-field Sangha”.
Over those few decades, the Buddha continuously led everyone to go among people to beg for alms. People who beg for alms must have pure minds, so they were called “Blessed-field Sangha”.
Those who were well-cultivated were worthy of receiving offerings from others. The ones who made the offerings, seeing the spiritual practice of the monastics, gave rise to happiness and faith. The monastics, or even the Buddha Himself, taught them the Dharma. Thus, the ones who made offerings were blessed. Therefore, monastics were “Blessed-field Sangha”. People must have a very clear understanding and truly purify their minds to be considered “Blessed-field Sangha”.
If our minds are filled with discursive thoughts, which are like weeds in a field, we will be like ordinary people, full of greed, anger, ignorance, arrogance and doubt. If our minds are not on the right course, how can we be “Blessed-field Sangha”?
Therefore, we must always increase our diligence in spiritual cultivation. If we want to go among people or bring them into our spiritual practice center, then the place we engage in spiritual cultivation must have an air of spiritual refinement. When people feel this sense of spiritual refinement from us, they will be happy, have faith and accept the teachings. This is also cultivating a field of blessings.The monastery is also a field of blessings. It can inspire happiness and faith in people so they will engage in spiritual practice. This also inspires respect from people, so they make offerings of reverence.
There are three types of offerings. One type is material offering. One type is the offering of reverence. One type is the offering of conduct. Among these three types of offerings, material offerings are what wre given during the Buddha’s lifetime as monastics begged fro alms from door to door. These were tangible, material objects. Even in the Lotus Sutra, as we have discussed before, people built stupas and temples to preserve the images of the Buddha-Dharma. This was part of the planning for the future; when the Buddha was no longer in this world, people could see these images and feel a sense of respect. This was the “offering of reverence”.
When we enter temples and feel a sense of respect, that is also an offering of reverence. The most important is the “offering of conduct”. This means that after taking the Dharma to heart, we must manifest it in our actions. When our conduct follows the rules of the Dharma, and we go into the world to turn the Dharma-wheel, it is the “offering of conduct”. This is how we help the Buddha-Dharma, the Right Dharma, to abide in world. To practice as Blessed-field Sangha, the fields of our minds must be very pure. We must not be tempted by material desires.
We do not advance the Buddha-Dharma in order to receive people’s material offerings nor to receive their offerings of reverence. These are not the reasons. Most importantly, we hope sentient beings make offerings of conduct by putting the Dharma into practice. We must take the Right Dharma into our hearts and then deliver it to sentient beings. As they turn the wheels of their minds, if the Right Dharma is in their hearts, it will spread throughout the world. Monastics are not the only ones who propagate the Dharma, lay practitioners who take the Right Dharma to heart can also transform sentient beings.
Vimalakirti had great wisdom; when the Buddha said one thing, he realized ten. Therefore, he could accept the principles taught by the Buddha, and from 1 thing realize 100 and then 1000. Thus His wisdom-life continued to grow. With these principles, “by grasping one truth, he understood all truths.” He was able to understand all of them.
Vimalakirti was respected by people for his thorough understanding of the Buddha-Dharma. However, when we engage in spiritual practice and become monastics, we cannot become arrogant just because we hear and understand the Dharma.Being “worthy of offerings” means these thoughts of pride and egotism, greed, anger, ignorance, arrogance and doubt, must all cleared away. Then we are worthy of offerings. Then we can be Blessed-field Sangha. So, “As a pure field of blessings, we are worthy of receiving material offerings. This is being worthy of offerings.”
I had just discussed “material offerings.” That means, to purify everyone’s minds, the Sangha asked for alms door to door to create karmic connections as part of their daily routine. These material offerings helped sustain their daily living. One worthy of offerings should receive offerings. To be worthy of offerings, our minds must be pure. Otherwisem “If the three minds still exist.”? (We are not worthy of receiving a drop of water.) indeed! So, we must understand that the three minds of greed, anger and ignorance must be completely eliminated. Only then are we worthy of people’s offerings.
There are three types of offerings. At present, the more important offering for this Sangha is for the monastics to help the people that come to this monastery to feel a sense of respect. This is the offering of reverence. We also need to teach the Dharma in a way that people can accept so that they will make offerings of conduct. This is how we can truly provide a worthy place of spiritual cultivation. So, everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「法入心中信願行，信心深植志堅定，默契真如微妙法，得佛法分轉法輪。」
⊙「舍利弗！汝於未來世，過無量無邊不可思議劫，供養若干千萬億佛，奉持正法，具足菩薩所行之道。」《法華經 譬喻品第三》
⊙「當得作佛，號曰華光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。」《法華經 譬喻品第三》
⊙佛陀稱舍利弗於未來世既經迴小向大，決趨大乘，將來必當作佛，故此時即為授記也。號曰華光如來。
⊙如來者，真如也。謂乘真如之道，從因來果而成正覺之故，名為如來。
⊙應供：福田清淨，應受物供，故名應供。
【證嚴上人開示】
「法入心中信願行，信心深植志堅定，默契真如微妙法，得佛法分轉法輪。」
法入心中信願行
信心深植志堅定
默契真如微妙法
得佛法分轉法輪
各位，學佛、聞法，我們要常常用心自己省思：法，到底有沒有入心？法入心，我們的「信」有建立嗎？建立了堅固的信心，我們有發心、立願了嗎？若是有立願，是不是有身體力行呢？這是很重要。學法，總是法若不入心，我們到底在學什麼呢？所以我們必定法要入心。
「信」是很重要，信心要深植。真正信根，我們若沒有落土、伸根，這棵菩提樹不會長大；即使長大了，根若沒有伸出去，也很擔心，擔心風來樹就倒。所以，信根是很重要。
信心深植，我們的志願就能很堅定，不會受到外面種種的境界，來誘惑我們，這是因為我們的心，已經「默契真如」，真如微妙的法，我們終於瞭解了，這麼微妙的法，我們相信。所以，我們若相信，就能夠「得佛法分轉法輪」。
「得佛法分」，佛陀那甚深微妙的道理，真正入心。不論是處世、出世，我們在人間，如何來看人間事、物、道理？一切的事，有事的理，一切的物，有物的道理，或者是人的心理等等。有這個智慧，瞭解這個很微妙，有形、無形的事情，全都能夠瞭解，這叫做「得佛法分」。這種覺悟的道理已能入心，能夠道理入心，就開始將來能夠轉法輪。只要我們好的方法，我們瞭解的道理，能夠和別人分享，這都能夠叫做「轉法輪」。學法必定要深入我們的心來，前次說的(經)文：
「舍利弗！汝於未來世，過無量無邊不可思議劫，供養若干千萬億佛，奉持正法，具足菩薩所行之道。」這是前段的(經)文。
舍利弗
汝於未來世
過無量無邊
不可思議劫
供養若干千萬億佛
奉持正法
具足菩薩所行之道
《法華經 譬喻品第三》
舍利弗既然安心了，也開始法接受了，所以佛陀開始，向舍利弗傳承的信心，開始接近舍利弗，所以說：「汝於未來世，過無量無邊」，但是時間很長，要用耐心，這個法，法脈相傳，但是要有耐心。
「供養若干千萬億佛」。「若干」就是沒限量；「千萬億」數字很多，人人本具佛性。我們若能夠向人生，全都這樣時時感恩心、時時尊重心、時時為眾生服務，真誠的愛，人人無不都是佛，要結很多很多的眾生緣這樣來「奉持正法」。具足菩薩所行的道理。
我們現在面對的每一個人，無不都是我們開始要供養的（未來佛），無示都是我們現在，將這個正法的法輪，要轉入人人的心輪去，這就是我們立即、立刻，全都能做的事情。這種的行，不困難吧！與眾生結好緣，為眾生而付出，這在我們現在都做得到的，這樣也是叫做修行。
再接下來的這段(經)文，就這樣說：「當得作佛，號曰華光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。」
當得作佛
號曰華光如來
應供、正遍知、
明行足、善逝、
世間解、無上士、
調御丈夫、
天人師、
佛、世尊
《法華經 譬喻品第三》
將來舍利弗，若成佛，過無量億劫的時間，很長久的時間，與眾生的緣結得很圓滿，那時候他就能夠成佛，成佛，他的號叫做「華光如來」。華光如來，成佛，同樣是十號具足。
佛陀稱舍利弗
於未來世
既經迴小向大
決趨大乘
將來必當作佛
故此時即為授記也
號曰華光如來
過去的舍利弗，就是偏空，所以法尚未很圓滿，所以叫做小乘法。現在開始，舍利弗已經迴小向大，心已經決定了向大乘走，所以未來一定能夠成佛。這個時候向舍利弗授記，並且連他未來成佛的號，也說出來，叫做「華光如來」。
「如來」就是真如，乘真如理而來，這叫做如來。我們人人本具真如的佛性，所以人人都具足，真如之理若能夠入我們的心，在我們的心又再起行，對人間眾生，將這個如來的道理，如來就是真如，就是真理，將這個人人本具佛性，與宇宙天體合一，一切的道理都清楚，從這樣再起點，回歸娑婆，這都叫做如來。就是真如的道理，就是「乘真如之道，從因來果而成正覺」。
如來者：
真如也
謂乘真如之道
從因來果
而成正覺之故
名為如來
「因」，就是我們的內心真如的本性。一路這樣過來，就要修行，這樣才能夠圓滿成果，那就是成佛，「成正覺」；真正的如來，就是要從因到果，這才能夠正覺。
雖然因，佛的因──種子，就是人人本具的真如。一直要到果的過程，要看我們人，是無明輕或重，我們造業輕或重。我們若是造業輕、無明少，時間就會較短，同樣還是要立那分信願行。信、願、行，生生世世累積起來，這樣那個時間就較短。
而若是煩惱重、造業多，反反覆覆。聞法，聽進去，漏失掉，重新再聽，發心立願，外面的境界一影響，我們又退失道心，開始又再無明來，開始又再造業，重重複複，這樣時間就會還很長。所以，要從因到果這一段，這段的時間，要看我們人人，是不是入心之後，道心堅固，信、願、行，開始這樣精進，這要看人人。
所以成佛有前後，雖然開始同時發心修行，但是成佛有前、有後。大家曾聽過了，釋迦佛與彌勒菩薩，他們同時修行，現在釋迦佛已經成佛在人間了，彌勒菩薩還很長久的時間。無非是釋迦佛他的眾生緣圓滿，所以提前成佛。
我們就能瞭解，修行這個因──原來真如的本性，既然啟發起來，我們必定要入人群中去，與人群結好緣，拔人生的苦難，教化真理，讓人人將內心的煩惱去除，將人人本具真如佛性、智慧，展現出來。這叫做心靈的財富，用之不盡；這是智慧，能夠解開世間的煩惱，能夠幫助人人脫離人間的苦難。這就是結眾生緣，這就是「真如」。
接下來，「應供」。「應供」就是福田，清淨的福田，應該受物供養，叫做「應供」。
應供：
福田清淨
應受物供
故名應供
其實佛陀在世時，他為了要帶動僧團，去除貢高驕傲、生活，過去的習氣，所以佛陀領導大眾，要去托缽、化緣，無非就是要降伏人人，心中的煩惱。
在佛的僧團中，四姓階級全都有，有貴族、有賤族，也有其他的宗教，婆羅門教梵志等等，來皈依佛法，四姓階級全都有。若能夠大家共同，降伏過去偏私的修行，或者是將過去是賤族的自卑感，全都去除；對貴族降伏享受、貢高、驕傲，對其他的宗教，就是降伏掉他過去的邪思、邪見；對賤民，他們以前叫做奴隸，名稱賤民，像這樣的人的自卑，也將它去除。
慈悲等觀，培養人人的慈悲心，僧團之中人人平等、人人的心都要清淨，沒有自卑、沒有邪見、沒有疑慢、沒有貢高、懷疑的心態。這樣這個心完全清淨，這片的福田，人人的心中就是一片田。修行，將我們每一畝田，每一個人的心田，好好耕耘好，沒有雜草、沒有亂石。田若能耕得好，眾生每一粒的種子落這個地，就有所收穫，所以叫做「福田僧」。在這幾十年間，佛陀就是一直帶著大家，入人群中去化緣。要化緣的人，心要清淨，這叫做「福田僧」。
有修行的人，就是堪得起，能堪受人供養。來供養的人，看到出家人這樣的修行，心起了歡喜、起了信心，再從僧眾，或者是佛陀，親自向他們說法，這樣供養的人就有福，所以這樣叫做「福田僧」。大家要很清楚，要真正心清淨了，才叫做「福田僧」。我們的心若全都是雜草，都是雜念，與世俗人一樣，貪、瞋、癡、驕傲或者是懷疑，心沒有一個正確的方向，我們豈能稱為「福田僧」？所以大家要常常，提高我們修行的本分。
我們要入人群，或者是攝受人群，來到道場，這個道場有氣氛，道場有道氣，這個道氣在群眾中，僧團群眾讓人看了心生歡喜，信仰、受持，這樣也是在耕耘福田。叢林，也就是福田，讓人看了歡喜、起信心，懂得要修行，這讓人起了恭敬的心，以敬供養。
因為供養有三種：一種是物質的供養，一種是恭敬的供養，一種是行的供養。這三項供養，物質的供養，這是在佛陀在世，沿門化緣托缽，這是有形的物質。甚至在《法華經》，過去也有說過了，建塔、造廟，那就是要將佛法的形象留下來。這就是打算於未來，佛陀若不在世時，見像就起恭敬的心，所以這叫做「敬的供養」，入寺院就要起恭敬的心，也是敬的供養。
最重要就是「行供養」。行，就是法聽入心來，然後法在我們的行中，身行依照法的規則來接受，入人群去轉法輪，這叫做「行的供養」，讓佛法，正法常住人間。
修福田僧，這片的心地要很清淨，不為物欲將我們誘引過去。弘揚佛法，不是為了要接受人，物質的供養，也不只是要接受他們敬的供養，不只是這樣，最重要的，希望眾生行的供養，就是身體力行。心納入正法，正法在我們的心裡，又再輸送、輪轉給眾生；眾生的心輪轉，正法就在眾生的心，這樣佛法普遍在人間。
不只是說出家人在弘法，在家居士，正法入心，同樣是在度眾生。維摩詰居士不就是智慧很高，佛陀說一，他能夠知十；所以他對佛所說的道理，他接受來，能夠一而百、百而千，一直慧命增長。將這個道理，「一理通，萬理徹」，能夠了解，維摩詰居士讓人恭敬，是他對佛法透徹。
但是我們修行，出家不只是聽法瞭解，就貢高起來。不是，「應供」，就是這些心態──貢高、驕傲、貪、瞋、癡、慢、疑，完全都要很清淨，才堪得受人供養，這樣叫做「福田僧」；那就是「福田清淨，應受物供，故名應供」。
這個「物供」，剛才說過，就是為了要人人的心清淨，家家戶戶去化緣、托缽，在日常生活中，所以叫做物，去化這個物供生活，這樣叫做應供，應該受供養。應該受供養，就要心清淨，否則「三心未了」，什麼難消？(滴水難消)。是啊！所以我們要知道，我們三心：貪、瞋、癡，我們就要完全去除，才值得人家供養。
供養有三種，現在最重要的供養，在這個僧團之中，福田僧讓人家來到叢林裡面，心生恭敬，敬的供養，又再我們要用法，讓他對法能夠接受，讓他行的供養，這才是真正現在，所需要提倡的應供道場。所以大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Tathagatas are Worthy of Offerings (當得作佛如來應供)
Date: February.02. 2015
“By taking the Dharma to heart, we will have faith, vows and practice. With deeply rooted faith, our resolve will be firm. With an understanding of True Suchness, that subtle and wondrous Dharma, we realize our part in the Buddha-Dharma and can turn the Dharma-wheel.”
Everyone, when we learn the Buddha’s Way and listen to the Dharma, we must mindfully engage in self-reflection. Have we truly taken the Dharma to heart? If we have, did we establish our faith? If we have firmly established our faith, did we form aspirations and make vows? If we have made vows, did we actually put them into practice? This is very important. If we learn the Dharma but never take it to heart, what are we actually learning? So, we must take the Dharma to heart. Faith is very important. Our faith must be deeply rooted. If the root of our faith does not grow deeply and extensively, then the Bodhi-tree will not grow tall. Even if the tree does grow, if its roots do not extend outward, it will be very worrisome, because when the wind blows, the tree might topple. So, the Root of Faith is very important.
If our faith is deeply planted, and our resolve is unwavering, we will not be tempted by various external phenomena. That is because our minds have already gained “an understanding of True Suchness”. The subtle and wondrous Dharma of True Suchness is what we have finally realized. We believe in this subtle and wondrous Dharma. Since we believe in it, we can “realize our part in the Buddha-Dharma and can turn the Dharma-wheel.” If we “realize our part in the Buddha-Dharma,” the subtle and wondrous principles of the Buddha have truly penetrated our heart. Whether worldly teachings or world-transcending, they can show us how to view worldly matters, objects and principles. All matters have their truth; all objects have their principles. This also applies to the workings of people’s minds. With wisdom, we can understand the subtle and wondrous; we understand both tangible and intangible things. This is “realizing our part in the Buddha-Dharma”. The awakened principles are already in our minds; once the principles enter our hearts, in the future we can turn the Dharma-wheel.
When we share the helpful methods and principles we understand with other people, we are also “turning the Dharma-wheel.” When we learn the Dharma, we must take it deeply into our hearts.
The sutra passage we discussed previously states, “Sariputra, you, in a future lifetime, after a countless, boundless, inconceivable number of kalpas has passed, having made offerings to several trillion of Buddhas and upheld the Right Dharma, will fulfill all aspects of the Bodhisattva-path.”
This was the previous sutra passage. Sariputra had put his mind at ease and could accept the Dharma. Therefore, the Buddha felt confident in passing on the Dharma to Sariputra. The Buddha approached Sariputra and said, “You, in a future lifetime, after a countless, boundless [kalpas]”.
This will take a long time, so he must be patient. Transmitting this Dharma and Dharma-lineage takes patience. In “Having made offerings to several trillions of Buddhas,” “several” is used to mean there is no limit and “trillions” means that this is a very big number. We all intrinsically have Buddha-nature. If we can always be grateful towards everything in life, always respectful and always serving sentient beings out of genuine love, everything is a Buddha to us.We must form many connections with sentient beings.This is how we “uphold the Right Dharma” and fulfill all aspects of the Bodhisattva-path.
Everyone we now interact with is someone we should make offerings to and an opportunity for us to turn the Dharma-wheel to deliver the Right Dharma into everyone’s mind.This is something we can all do immediately.This kind of practice is not difficult.
Forming good connections with sentient beings and given for the sake of sentient beings are things we are able to do right now.
This is also how we engage in spiritual practice.
The next sutra passage states, “You shall become a Buddha by the name of Flower Light Tathagata,” “One Worthy of Offerings, One Who Is Completely Awakened. One Who Is Perfect in Wisdom and Action, the Well-Gone One, Knower of the World, Unsurpassed Guide, the Tamer, Teacher of Heavenly Beings and Humans, Buddha, the World-Honored One.”
Sariputra will attain Buddhahood in the future after passing through countless kalpas, such a very long time.He will form perfect karmic connections with all beings.At that time, he will attain Buddhahood.When he becomes a Buddha, his epithet will be “Flower Light Tathagata.
Flower Light Tathagata will be endowed with the ten epithets.In the past, Sariputra was biased toward emptiness.So, the Dharma he followed was not very perfect; this was the Small Vehicle Dharma.Now, Sariputra had begun to turn from the Small to the Great and was determined to move toward the Great Vehicle, so he will certainly attain Buddhahood.
At that time, the Buddha bestowed a prediction of Buddhahood on Sariputra and even told him what his epithet will be.He will be called “Flower Light Tathagata”.
Tathagata means [Thus Come One].One who comes on the vehicle of True Suchness is therefore called the “Thus Come One”.We all intrinsically have the Buddha-nature; we are all endowed with it.If we can take the principles of True Suchness to heart and then put them into practice, we will interact with sentient beings with the truths of the Tathagata.
A Tathagata [brings] True Suchness, true principles.When a Buddha unties His intrinsic Buddha-nature with all things in the universe, all true principles will be clear, and then He can return to the Saha World with that perspective.Then He will be the “Thus Come One,”
[one who realized] the principles of True Suchness.
So, “a Buddha walks the path of True Suchness, from cause to fruition, therefore, He attains perfect enlightenment”.
The “cause” is our intrinsic nature of True Suchness.Over this process, we must engage in spiritual practice; only then can we perfect our spiritual practice.That is how we attain Buddhahood, how we “attain prefect enlightenment”.
To realize the true state of the Tathagata, we must start with the cause and move to attainment; this is how to attain perfect enlightenment.Although the cause, the cause or seed for Buddhahood, is the True Suchness we all in tyrannically have, it has to go through a process to achieve fruition.This depends on whether our ignorance is mild or severe, whether our karma is mild or severe.
If we have mild karma and a little ignorance, this will not take very long.We must still have faith, vows and practice.If our faith, vows and practice are accumulated over many lifetimes, we can [attain Buddhahood] relatively quickly.But, if we repeatedly create serious afflictions and much karma, even when we listen to the Dharma, we will hear it, let it leak out and have to listen to it again.
If we form aspirations and vows, but allow external conditions to affect us, the we will lose our will to practice.In addition, when ignorance emerges again, we will create more karma.If this happens repeatedly, [attaining Buddhahood] will take a very long time.
So, the time it takes to go from cause to fruition depends on whether, after taking the Dharma into our hearts, we form firm spiritual aspirations and diligently advance with faith, vows and practice.This is different for each of us.So, we attain Buddhahood at different times.
Even if we form aspirations to engage in spiritual practice at the same time, we will attain Buddhahood at different times. You have all heard that Sakyamuni Buddha and Maitreya Bodhisattva engaged in spiritual practice at the same time. Now, at this time, Sakyamuni has already attained Buddhahood in the human realm, but Maitreya Bodhisattva still has to wait a very long time. This was because Sakyamuni perfected His karmic connections with sentient beings first. This is why He attained Buddhahood earlier.
We can understand what the cause behind spiritual practice is. When our intrinsic nature of True Suchness is awakened, we feel that we must go among people to create good karmic connections with people, relieve their suffering and teach them true principles. We help all people eliminate their afflictions and manifest their intrinsic Buddha-nature and wisdom. This is their spiritual wealth; it is inexhaustible. This is wisdom. When we help resolve people’s afflictions and help everyone be freed from suffering, we are creating connections with sentient beings. This is “True Suchness”. Next, we talk about “One Worthy of Offerings”.
“One Worthy of Offerings” is one who is a field of blessings. As a pure field of blessings, [a Buddha] deserves to receive material offerings. Thus, He is “One Worthy of Offerings”.
Actually, during the Buddha’s lifetime, in order to help the Sangha to eliminate the pride, arrogance and habitual tendencies from their lay lives, the Buddha led all of them to beg for alms and create karmic connections. He did this solely to tame their afflictions.
In the Buddha’s Sangha, there were people from all four castes. Some were once nobles, others were once servants. Some also came from other religions, such as the brahmacarins and so on. They all took refuge in the Buddha-Dharma. There were people from all four castes. He wanted everyone to move away from their old spiritual practices that only focused on themselves or eliminate the sense of inferiority they might have felt as a former servant. The former nobles had to tame their desire for pleasures and their arrogance. People from other religions had to tame their past improper thinking and views. For those of the lowest status, those who were considered slaves and were outcasts, they had to eliminate their feelings of inferiority.
By having impartial compassion, the Buddha nurtured our heart of compassion. Everyone in the Sangha was equal; they all had to purify their minds so they were free of inferiority, free of deviant thinking, free of doubts and arrogance and free of pride and suspicion. Then their minds would be completely pure. This is a field of blessings. In everyone’s mind, there is a field. By engaging in spiritual practice, we each make an effort to cultivate the field in our mind so it will be free of weeds and debris. If we cultivate the field very well, every seed that is sown in this field will yield a harvest. So, monastics are “Blessed-field Sangha”.
Over those few decades, the Buddha continuously led everyone to go among people to beg for alms. People who beg for alms must have pure minds, so they were called “Blessed-field Sangha”.
Those who were well-cultivated were worthy of receiving offerings from others. The ones who made the offerings, seeing the spiritual practice of the monastics, gave rise to happiness and faith. The monastics, or even the Buddha Himself, taught them the Dharma. Thus, the ones who made offerings were blessed. Therefore, monastics were “Blessed-field Sangha”. People must have a very clear understanding and truly purify their minds to be considered “Blessed-field Sangha”.
If our minds are filled with discursive thoughts, which are like weeds in a field, we will be like ordinary people, full of greed, anger, ignorance, arrogance and doubt. If our minds are not on the right course, how can we be “Blessed-field Sangha”?
Therefore, we must always increase our diligence in spiritual cultivation. If we want to go among people or bring them into our spiritual practice center, then the place we engage in spiritual cultivation must have an air of spiritual refinement. When people feel this sense of spiritual refinement from us, they will be happy, have faith and accept the teachings. This is also cultivating a field of blessings.The monastery is also a field of blessings. It can inspire happiness and faith in people so they will engage in spiritual practice. This also inspires respect from people, so they make offerings of reverence.
There are three types of offerings. One type is material offering. One type is the offering of reverence. One type is the offering of conduct. Among these three types of offerings, material offerings are what wre given during the Buddha’s lifetime as monastics begged fro alms from door to door. These were tangible, material objects. Even in the Lotus Sutra, as we have discussed before, people built stupas and temples to preserve the images of the Buddha-Dharma. This was part of the planning for the future; when the Buddha was no longer in this world, people could see these images and feel a sense of respect. This was the “offering of reverence”.
When we enter temples and feel a sense of respect, that is also an offering of reverence. The most important is the “offering of conduct”. This means that after taking the Dharma to heart, we must manifest it in our actions. When our conduct follows the rules of the Dharma, and we go into the world to turn the Dharma-wheel, it is the “offering of conduct”. This is how we help the Buddha-Dharma, the Right Dharma, to abide in world. To practice as Blessed-field Sangha, the fields of our minds must be very pure. We must not be tempted by material desires.
We do not advance the Buddha-Dharma in order to receive people’s material offerings nor to receive their offerings of reverence. These are not the reasons. Most importantly, we hope sentient beings make offerings of conduct by putting the Dharma into practice. We must take the Right Dharma into our hearts and then deliver it to sentient beings. As they turn the wheels of their minds, if the Right Dharma is in their hearts, it will spread throughout the world. Monastics are not the only ones who propagate the Dharma, lay practitioners who take the Right Dharma to heart can also transform sentient beings.
Vimalakirti had great wisdom; when the Buddha said one thing, he realized ten. Therefore, he could accept the principles taught by the Buddha, and from 1 thing realize 100 and then 1000. Thus His wisdom-life continued to grow. With these principles, “by grasping one truth, he understood all truths.” He was able to understand all of them.
Vimalakirti was respected by people for his thorough understanding of the Buddha-Dharma. However, when we engage in spiritual practice and become monastics, we cannot become arrogant just because we hear and understand the Dharma.Being “worthy of offerings” means these thoughts of pride and egotism, greed, anger, ignorance, arrogance and doubt, must all cleared away. Then we are worthy of offerings. Then we can be Blessed-field Sangha. So, “As a pure field of blessings, we are worthy of receiving material offerings. This is being worthy of offerings.”
I had just discussed “material offerings.” That means, to purify everyone’s minds, the Sangha asked for alms door to door to create karmic connections as part of their daily routine. These material offerings helped sustain their daily living. One worthy of offerings should receive offerings. To be worthy of offerings, our minds must be pure. Otherwisem “If the three minds still exist.”? (We are not worthy of receiving a drop of water.) indeed! So, we must understand that the three minds of greed, anger and ignorance must be completely eliminated. Only then are we worthy of people’s offerings.
There are three types of offerings. At present, the more important offering for this Sangha is for the monastics to help the people that come to this monastery to feel a sense of respect. This is the offering of reverence. We also need to teach the Dharma in a way that people can accept so that they will make offerings of conduct. This is how we can truly provide a worthy place of spiritual cultivation. So, everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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